Extraordinary Ministers of Holy Communion
Manual
November 2012
Sacred Heart Parish
North Quincy • Squantum, Massachusetts
A Brief Theology and History of the Eucharist
The Catechism of the Catholic Church teaches, “The Eucharist is a sacrifice of thanksgiving to the Father, a
blessing by which the Church expresses her gratitude to God for all his benefits, for all that he has accomplished through creation, redemption and sanctification” (CCC 1360).
Catholics actively participate in the Eucharist as the source and summit of their Christian life. This active
participation manifests itself by :
• Gathering with a community of believers each Sunday and holy day,
• Praying together at Mass in word, gesture and song,
• Listening together to God’s word,
• Giving thanks and praise to God together for the gifts of creation, and in a special way, for the gift of
Jesus Christ – his life, death and resurrection, and
• Sharing in and becoming the Body of Christ through reception of Holy Eucharist at Mass.
Catholics believe that through active participation in the Mass and in a special way, through the reception of
Holy Communion at Mass, they are filled with the real presence of Christ, and are therefore sent to be Christ’s
presence in the world until he comes again in glory. St. Augustine, bishop of Hippo, put it this way in the 5th
century:
What you see...is bread and a cup. This is what your eyes report to you. But your faith has need
to be taught that the bread is the body of Christ, the cup the blood of Christ…If then, you wish
to understand the body of Christ, listen to the Apostle as he says to the faithful, “You are the
body of Christ and His members”…You reply “Amen” to that which you are, and by replying you
consent…Be a member of the body of Christ so that your “Amen” may be true…Be what you
see, and receive what you are.”
Centuries later St. Thomas Aquinas gave us an explanation of how this mystery happens. He called it transubstantiation. By that he meant that the “accidents” (the visible reality) of bread and wine remain, but the
“substance” is changed into Christ’s Body and Blood. This has also come to be understood as what Catholics
mean by the “real presence” of Christ in the Eucharist.
The Church has always celebrated and revered the Eucharist. In its early history the members of the Christian
community did what Jesus told them to do - they took and ate and drank knowing in faith that this was indeed
a sharing in the Body and Blood of Christ. The sacred bread was taken in hand and the Sacred Cup was shared
by all.
As time went on and the Church no longer consisted of members who had actually seen and known the Lord,
and for many cultural and historical reasons, Eucharistic practices slowly began to change. By the 9th century
the language of the Mass was no longer that of the people, as it was in the early Church. The altar table was
moved from the midst of the people to the back wall of the church. The presider no longer faced the people
as he led them in prayer. The Eucharist became so removed from the people that the Christian community
came to see themselves as unworthy of this precious gift, even though they were baptized and redeemed by
the Lord. Few people received Holy Communion, and only then on the tongue. By the 13th century the cup
was no longer shared with the people. As a result of these and other practices, the people’s main contact with
the Eucharist was through the elevation of the Eucharistic species which was actually added to the Mass. For
the people this elevation was their opportunity to “receive” for “seeing” became “receiving.” Jesus’ command
to his followers to “take and eat, and take and drink” seemed to no longer apply to all believers.
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In modern times, the event which began to change this approach to the Eucharist was the election of
Pope Pius X in 1903. Pope Pius X knew the great importance of the command of Jesus that believers “take and
eat” that he changed the practice of the Church. No longer did a person have to wait until the age of 14 or 15
to be eligible to share in Holy Communion. Children who reached the age of reason, usually about 7 years old,
were now welcomed to the altar table of the Lord. By bringing the children to the altar table, Pope Pius X also
brought with them their parents and grandparents. Through this action participation in Holy Communion
began to be returned to all believers.
Pope John XXIII convened Vatican Council II in 1962. The Council’s first document was The Constitution on
the Sacred Liturgy. This fundamental teaching of the Church opened even further the understanding of the
Eucharist and many of the practices regarding it.
On May 29, 1969, in the document Memoriale Domini, the Church gave permission for the faithful to return
to the ancient ritual practice of receiving Holy Communion in the hand and the practice went into effect in
the United States on November 20, 1977. Lay people could now receive Holy Communion reverently, either
on their tongue or in their hand. About this practice, Saint Cyril of Jerusalem wrote in the 4th century:
“Make your left hand a throne for your right, because your right is going to receive the King;
make a hollow of your palm and receive the body of Christ, saying after it: ‘Amen!’ … Then, after
you have partaken of the body of Christ, come forward to the chalice of His blood.…”
On January 29, 1973, the instruction Immensae caritatis was issued by Pope Paul VI. With this instruction,
the diocesan bishop was given permission to designate lay men and women to distribute the Eucharist as
Extraordinary Ministers of Holy Communion. It stated that “…this faculty may be used whenever there is no
priest, deacon or instituted acolyte present, or when the ordinary minister is prevented from administering
Communion because of other pastoral obligations, ill health, or advanced age, or when the number of the
faithful is so great that, unless Extraordinary Ministers assist in the distribution, the celebration would be
unduly prolonged.” It should also be noted that when Communion under Both Kinds is offered, the deacon, if
present at Mass, is the ordinary minister of the Sacred Cup.
Office of Worship and Christian Initiation
Archdiocese of Santa Fe
June, 2005
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Sacred Heart Parish, Quincy • Squantum, MA
Criteria For Extraordinary Ministers of Holy Communion (EMHC)
1. Because the Eucharist is the Mystery of Faith, the Extraordinary Minister of Holy Communion
(EMHC) must be a man or woman of faith with a deep love of the Eucharist in which Jesus Christ is
contained, offered, received.
2. Because the Eucharist is Christ, the Extraordinary Minister of Holy Communion must be striving to
live a Christian life in the following of the Lord. Because the Eucharist is “not so much a reward for
virtue as a remedy for vice,…the antidote to our daily faults” (Pope Pius X), the Extraordinary Minister of Holy Communion need not be a canonized saint, much less an angel, but a Christian wayfarer
serious about trying to walk with the Lord in His ways.
3. Because the Eucharist celebrates the unity of the Church in Christ, the Extraordinary Minister of
Holy Communion must be in union with the beliefs and practices of the Catholic Church, our Holy
Father, the bishops, the priests, and people of Sacred Heart Parish. He or she must be at home with
the parish and someone the parish as a whole is at home with, a person with whose ministry the parish as a whole would be reasonably comfortable.
4. Because the Eucharist calls us to mutual service, the Extraordinary Minister of Holy Communion
should be a person who has been or is involved in service to the community and one who is willing
to be of service in this ministry as community need requires and personal health allows.
Suggested Scripture Readings
Matthew 16:26-30
Mark 14:22-25
Luke 22:18-20; 24:13-35
John 6: 1-69
Acts 4:42-47
Hebrews 9:11-28
James 2:1-7; 14-26
1 Peter 1:18-23; 4:8-11
1 Corinthians 11:17-34
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Job Description
for
Extraordinary Ministers of Holy Communion
1. To minister to the Lord Jesus Christ in the Eucharist by a reverential care of the most Blessed Sacrament, its maintenance and distribution to His people and to assist in preparation of the Sacrament for
Mass and custody of its vessels after Mass.
2. To assist at the altar as necessary during Mass and, in the absence of sufficient clergy, to assist in the
distribution of Holy Communion during Mass.
3. To be reasonably available for service at any one of the liturgies on Sundays, holydays and parish feasts.
To take responsibility for obtaining a substitute when unable to serve.
Note:
1. As a general rule, this ministry is operative only within Sacred Heart Parish under the direct supervision of the parish priests.
2. This ministry is to be exercised in the absence of sufficient clergy and for the convenience of the people.
3. As a general rule, Extraordinary Ministers of Holy Communion are not commissioned to carry the
Eucharist to other ecclesiastical institutions or parishes or hospitals, etc., without the authorization of
the proper pastor or chaplain or ecclesiastical leader and awareness of the parish priests here.
4. As an additional and optional ministry, Extraordinary Ministers of Holy Communion may be asked
to render service in their ministry beyond Sunday and holyday liturgies (e.g. hospital, home visitation
to the sick and shut-ins where authorized) but this work shall be considered entirely voluntary and
optional and shall be exercised only upon permission of the parish priests.
5. When, in rare circumstances, and with permission in each instance, the Eucharist is carried from
the church, it shall be transported always in a proper and reverent manner according to established
norms. The authorized ritual shall at all times be followed and the minister shall see that the Sacrament is protected and belief in the Real Presence of the Lord in the Eucharist is witnessed by his or her
reverent demeanor.
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Sacred Heart Parish, Quincy • Squantum, MA
Dress Code for
Altar Servers, Lectors and
Extraordinary Ministers of Holy Communion
In carrying out our duties as altar servers, lectors and Extraordinary Ministers of Holy Communion (EMHC), it is
imperative that we keep in mind where we are and what we are doing when we perform these duties. We are in the
sanctuary, the most holy place in the church building. The Lord actually is present in the sanctuary in a most real
sense. As ministers of His Word and of His Holy Body and Precious Blood, we have a duty to show the greatest
respect and reverence for His presence.
Our manner of dress is an expression of the respect and reverence we show the Lord while we are in the sanctuary performing our ministerial duties. Because of recent observations of the manner of dress of our ministers, it
becomes essential now that Sacred Heart Parish establishes a dress code for our altar servers, lectors and EMHCs
and clearly define what is and is not acceptable.
The essential principle of this dress code is the following: The sanctuary is not a place for self-expression in either
how one dresses or how one acts. Our dress and mannerisms should not attract attention to ourselves but instead
demonstrate the reverence we show for the presence of Christ in the Holy Eucharist and in each other.
Therefore, the following items of clothing are acceptable dress for performing our obligations to serve at the
Lord’s Table, to proclaim Holy Scripture, and to distribute the Blessed Sacrament:
For women/girls:
• Professional/modest attire
• Dress pants
• Blouses with sleeves (sleeveless blouses allowed if worn underneath a sweater/jacket)
• Dress shoes
For men/boys:
• Polo shirt, collared shirt with/without jacket/sweater, tie is preferred
• Dress pants, khaki pants
• Dress shoes and socks, appropriate walking shoes and socks
Examples of inappropriate clothing include: sneakers, athletic shoes, flip-flops, jeans, shorts of any kind, cargo
pants, sweatshirts/pants, tee shirts, tank-tops, halter or tube tops, skirts above the knee. Under no circumstances
should shirts or tops be low cut or such that any portion for midriff is showing.
It is the intent of this policy that it be accepted in the manner in which it is presented, that is, in a sense of reverence for our Lord’s real presence in the sanctuary and for the duties that are perform as altar servers, lectors and
EMHCs.
Ratified by the Liturgy Committee, June 2012
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Liturgical Minister Etiquette Pointers
• Follow our parish’s liturgical minister dress code
• Be mindful of conversations in the sacristy and in the choir loft before Mass
begins. Sound carries from end to end in the church building with folks in the
middle trying to pray.
• Keep vestibule doors to the church closed until the procession for Mass is ready
to begin.
• Be mindful of conversing among ourselves in the back of the church. Make an
effort to greet friends and strangers as they enter the church to worship with
our community.
• We all celebrate liturgy together. Take an active part in other areas of the Mass
not involved with your particular ministry: sing the songs (at least open the
hymnal and in procession sing at least the refrain), pray the prayers, be a good
leadership example to the rest of the worshiping community.
• We genuflect only when entering and leaving the church building. We bow at all
other times.
• If you carry anything in procession, you bow to reverence the altar.
• Once Mass has started, we reverence the altar, not the tabernacle.
• The altar is reverenced with a bow only when crossing in front of or behind it,
not when walking up the sides of the sanctuary.
• When carrying the Eucharist, do not bow. You are holding the Lord Jesus in
your hands!
• Never take anything off of the altar during the distribution of Communion:
1. There are no directives in the Roman Missal to do this.
2. The presider will consume the remaining Precious Blood at the altar and he
then may desire to purify vessels there.
3. It is a very bad visual sign of clearing off the table just as the assembly approaches to eat the Lord’s supper at it.
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Sacred Heart Parish, Quincy • Squantum, MA
General Procedures
for Extraordinary Ministers of Holy Communion
I. Supplies
A. Wine
1. Usually in the safe.
2. Main supply is in the rectory.
B. Altar Breads
1. Small hosts are in the marked drawer above main vesting case. Each package contains 250 hosts.
2. Large hosts are in the large storage pix in the main compartment above the vesting case.
Additional large hosts are in boxes with the other hosts.
2. Main supply is in boxes in the hallway candle closet beside the safe.
C. Linens
1. Corporal and purificators in marked drawers above the main vesting case.
2. Soiled lines go into the marked drawer above the main vesting case.
D. Sacred Vessels
1. Are in the safe.
2. Tabernacle key in upper left inside wall of the safe.
E. Safe
1. When closing safe, turn dial very slightly to left or right of 0.
2. When opening safe, turn to 0, the door should open. If not, refer to the combination
located in its usual place.
II. Preparations Before Mass
A. Upon Arrival
1. All ministers must check in at the sacristy 10 minutes prior to the start of Mass so the presiding
priest and other ministers know you are present.
2. The first minister to arrive should become the coordinator for that Mass, and ensure
that the other assigned ministers have arrived.
3. If at 5 minutes before the start of Mass all ministers have not reported, the coordinator will then
select the ministers required from the assembly.
3. The coordinator will check the amount of consecrated hosts in the tabernacle.
a. As a sign of respect, genuflect before opening/after closing tabernacle door.
b. Estimate the number of consecrated hosts­—each stackable ciborium holds 125 hosts.
c. When finished at tabernacle, leave key in the tabernacle lock.
B. Set Up Credence Table with the Following:
1. Priest’s chalice
a. Take appropriate chalice from the safe. We usually use the large silver chalice.
b. Place purificator on chalice.
c. Place corporal on top.
2. Communion cups
a. Use pewter cups found in the largest storage section above the main vesting case.
b. Place the required amount of cups and purificators on credence table.
3. Water cruet
a. Fill and place a small cruet of water on credence table.
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4. Communion ciboria
a. Use large glass bowl found in safe.
b. Only use the number of stackable ciboria required for the number of ministers.
The priest will use the large glass bowl.
5. Washing of Hands
a. Pewter basin and mid–sized pitcher filled half-full with water
b. Finger towel placed in pewter bowl.
6. Place remaining purificators on credence table and
add one extra purificator in case of a mishap with the Precious Blood.
7. Placement of items on credence table
a. Place priest's chalice, pewter cups, water cruet and basin/water pitcher
toward the front of shelves, since these vessels are needed first.
C. Set Up Gift Table with the Following:
1. Hosts
a. Small hosts should total no more than 300 per Mass, based on number of
consecrated hosts in tabernacle plus hosts added to the bowl to reach the 300 count.
b. Large glass bowl with appropriate number of small hosts and one large host.
c. The unopened bags of small hosts contain 250 hosts.
d. Please do not place broken hosts in the bowl to be consecrated.
2. Wine
a. Use the large crystal decanter in the main compartment above the vesting case.
b. Pour wine to about 2-3 inches from the bottom.
D. Distribution of Holy Communion
1. The coordinator will appoint the EMHCs to their communion stations.
2. Stations normally are: presider in center, 2 host ministers, about 3 feet back on each side
from end of center aisle pews, one cup minister on each side near side altars.
E. In General
1. The current number of extraordinary ministers of Holy Communion required
at each Mass is as follows:
4pm 4 ministers
7:45am 4 ministers
9am 4 ministers
10:30am 6 ministers
5pm 4 ministers
a. Christmas, Easter & other holy day Masses will be handled differently as required.
III.At Mass
A. Gathering Rite
1. Upon entering and leaving the church, all liturgical ministers in the procession genuflect,
except for ministers carrying objects (they bow to reverence altar).
B. Preparation of the Gifts
1. Servers bring to the altar:
a. The priest's chalice with purificator and corporal.
b. The pewter cups.
c. Cruet of water.
2. Deacon or presider opens corporal and prepares the altar.
3. Gifts of bread and wine only are brought to altar in procession.
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Sacred Heart Parish, Quincy • Squantum, MA
C. Communion Rite
1. Ministers do not approach altar until the presider receives from the chalice.
2. Use only the formula “The Body of Christ” or “The Blood of Christ”
Never add anything, especially people’s names!
3. If someone asks you as an EMHC for a blessing instead of receiving Communion,
silently make the sign of the cross on their forehead.
4. After Communion, return your communion vessel to the altar. Do not self communicate
yourself by finishing the Precious Blood at your station.
IV.Mishaps with Blessed Sacrament
A. According to the archdiocesan guidelines:
1. “If a piece of consecrated bread falls to the ground during the distribution of Communion,
the extraordinary minister should pick it up immediately and consume it,
either then or after the distribution of Communion is finished.
2. “If the consecrated wine is spilled, the area should be covered immediately with a purificator
and cleaned with damp cloths after Mass. These cloths should be rinsed thoroughly,
with the water used being poured in the sacrarium.”
V.
After Mass
A. Eucharistic ministers clear the credence table of all vessels and bring into the sacristy.
B. Wash and dry all sacred vessels in sacristy.
C. Place corporal in laundry only when soiled. Otherwise place back in the corporal drawer.
D. Place purificators in laundry after each use.
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Guidelines For Receiving Communion
For general information among all who gather for Eucharist in the Roman Church, the bishops of the United
States have issued the following guidelines:
For Catholics
Catholics fully participate in the celebration of the Eucharist when they receive Holy Communion in
fulfillment of Christ's command to eat His Body and drink His Blood. In order to be properly disposed to
receive Communion, communicants should not be conscious of having committed grave sin, have fasted for
an hour, and seek to live in charity and love with their neighbors. Persons conscious of having committed
grave sin must first be reconciled with God and the Church through the sacrament of Penance. A frequent
reception of the sacrament of Penance is encouraged for all.
For Other Christians
We welcome to this celebration of the Eucharist those Christians who are not fully united with us. It
is a consequence of the sad divisions in Christianity that we cannot extend to them a general invitation to
receive Communion. Catholics believe that the Eucharist is an action of the celebrating community signifying a oneness in faith, life, and worship of the community. Reception of the Eucharist by Christians not fully
united with us would imply a oneness which does not yet exist, and for which we must all pray.
For Those Not Receiving Communion
Those not receiving sacramental Communion are encouraged to express in their hearts a prayerful desire
for unity with the Lord Jesus and with one another.
For Non-Christians
We also welcome to this celebration those who do not share our faith in Jesus. While we cannot extend to
them an invitation to receive Communion, we do invite them to be united with us in prayer.
National Conference of Catholic Bishops • Washington, DC • 8 November 1986
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Sacred Heart Parish, Quincy • Squantum, MA
Structure of the Eucharistic Liturgy
Gathering Rite
Entrance of Ministers
accompanied by gathering song, instrumental music, silence
Greeting
Penitential Act or Blessing And Sprinkling Holy Water
Kyrie or recollection of our baptism
Gloria
Opening Prayer
Liturgy of the Word
Reading I
Responsorial Psalm
Reading II
Gospel Acclamation and Procession
Gospel Proclamation
Homily
General Intercessions
Hebrew Scriptures, except during the Easter Season (Acts)
Reflective Shared Silence
the assembly's response to the first reading
continuous reading from the New Testament letters
Reflective Shared Silence
Reflective Silence
developed from the intercessions of the Good Friday liturgy
Liturgy of the Eucharist
As related in the Institution Narrative, the Liturgy of the Eucharist is composed of four actions:
1. Preparation of the Gifts
He took bread
2. Eucharistic Prayer
He gave you thanks and praise
The Lord's Prayer
in essence, we ask to receive the Bread of Life
3. Breaking of the Bread
He broke the bread (accompanied by the litany “Lamb of God”)
4. Distribution of the Body and Blood of Christ
He said take and eat, take and drink
Reflective Silence or Thanksgiving Song/Litany
Concluding Rite
Concluding Prayer
Blessing
Dismissal
(Closing Song/Recession of Liturgical Ministers)
Optional
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The Dynamics of Liturgy
“The Mass brings together two rituals which once existed separately: a liturgy of the word, and a liturgy of
the Eucharist. Each is influenced by its association with the other. In addition, various rites are used to help
us with transitions: as we move from our various homes and individual lives into this time of prayer together
(preparation [gathering] rites); as we move from word to Eucharist (preparation of the gifts); finally, as we
move from prayer toward home (concluding rites). All of this is quite natural: people seeking familiar ways to
gather and go about their prayer.” (Huck 1984:72)
The Gathering Rites
Several quotes from the liturgical documents and liturgical authorities tell us that we celebrate not the entrance of liturgical personnel, but the gathering of a believing people:
• “The rites that come before we begin the scripture readings at Mass are introductions of one sort or
another, preliminaries, ways to ease into this activity.” (Huck 1984:74)
• The entrance song is not a song “to welcome our celebrant.” It seeks “to open the celebration, foster the
unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or
festivity, and accompany the procession of the priest and ministers.” (General Instruction, 47).
• “The rites that precede the Liturgy of the Word, namely, the entrance, the greeting, the penitential
act, the Kyrie, the Gloria in excelsis (Glory to God in the highest) and collect, have the character of a
beginning, an introduction, and a preparation. Their purpose is to ensure that the faithful, who come
together as one, establish communion and dispose themselves properly to listen to the Word of God
and to celebrate the Eucharist worthily.” (General Instruction, 46)
Liturgy of the Word
The Sundays in Ordinary Time have a continuous reading through the New Testament letters (in the second reading) and through a three-year cycle of gospel readings: Matthew in Year A, Mark in Year B, Luke in
Year C. The gospel of John is heard the later part of Year B and on several holy days. During the special seasons
(Advent/Christmas; Lent/Easter), this continuous reading is broken as we turn to those passages which are
the very foundation of these seasons.
First Reading: A reading from the Hebrew Scriptures. Not to oppose the “Old against the New,” but to tell
the continuing story, beginning with our earlier covenant. During the Easter Season, the first reading is taken
from the Acts of the Apostles.
Silence: The General Instruction notes that there are many times when silence is to be a part of the ritual.
Among these is a silence after each of the first two readings. This is not a time for movement, nor a time to
fuss with books or papers. It is a time of reflection or shared silence for all.
Responsorial Psalm: The psalm grows out of the silence. It does not come as a sharp break. It simply flows
out of the silence, without announcements or disturbances. The Liturgy of the Word makes it obvious that the
psalm needs to be sung, not recited as just “another set of spoken words.”
Second Reading: Here we read the letters of Peter, Paul, and others. During the seasons they are specially
selected. During Ordinary Time, they are a continuous reading, at which time, no effort is made to relate the
second reading to the passages read from the Hebrew Scriptures or the Gospel.
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Sacred Heart Parish, Quincy • Squantum, MA
Silence: Again, silence is needed for reflection.
Acclamation: Alleluia, or other prescribed texts “are shouts of joy which arise from the whole assembly as
forceful and meaningful assents to God’s word and action.” They are important because they make some of
the most significant moments of the Mass (gospel, eucharistic prayer) stand out. The acclamation breaks the
reflective silence, and begins the movement of the gospel procession to the ambo.
Gospel: Cycle A is the year of Matthew; Cycle B is the year of Mark; Cycle C is the year of Luke. The Gospel
of John is proclaimed on several special feasts, and at the conclusion of Mark's Gospel, which falls short of
occupying a full year.
Homily: The ways in which the scripture stories are opened up here.
Silence: Again, when the homilist is seated, there is a moment of silence and stillness for reflection.
Creed. Note that we do not “pray” the creed. It is not a prayer, but rather a proclamation of faith.
General Intercessions: A litany in which we pray for our needs in the world, Church, country, and locality,
in very general terms. We pray that the Spirit works in our lives in his own terms, not in our own specific demands. Note that “Lord hear our prayer” or other such words are not a response to the prayer, but they ARE
the prayer. The intentions generally are directed to the assembly to say what we are about to pray for.
Liturgy of the Eucharist
Preparation of the Gifts: As in the gathering rites, this is a time of transition. The preparation of the table
for the Eucharist and the collection are the only “tasks” of this rite. The bread and wine are brought forward
with great ceremony.
The Eucharistic Prayer: This prayer is the central prayer of the Mass. Through the priest as presider, the total
assembly offers thanks and praise to the Father, through, with, and in Christ and in the unity of the Holy Spirit.
Its contents include:
• Introductory dialogue
• Preface and its acclamation “Holy, holy, holy”
• Epiclesis (the invocation of the Spirit)
• Institution Narrative (the account of the Last Supper)
• Anamnesis (the memorial and acclamation)
• Offering
• Invocations (for the Church and its leaders, for the living, for the dead)
• Doxology
The prayer contains the Institution Narrative (consecration), but in reality, it is the entire Eucharistic Prayer
that is consecretory. Without the Eucharistic Prayer, there is no Mass. Currently, there are ten prayers in the
Roman Missal, Third Edition: Eucharistic Prayers I, II, III, IV; Eucharistic Prayers For Reconciliation I + II
and Eucharistic Prayers For Varous Needs I, II, III + IV. Eucharistic Prayer I is the traditional “Roman Canon.”
Eucharistic Prayer IV is special in that it recalls salvation history from creation to Pentecost.
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The Lord’s Prayer: In asking for our “daily bread,” we are asking to receive Communion, the Bread of Life.
The Breaking of the Bread: The General Instruction to the Roman Missal (83) states: “The gesture of breaking bread done by Christ at the Last Supper, which in apostolic times gave the entire Eucharistic Action its
name, signifies that the many faithful are made one body (Cor 10:17) by receiving communion from the one
Bread of Life, which is Christ, who for the salvation of the world died and rose again.”
Communion: “Holy Communion has a fuller form as a sign when it takes place under both kinds. For in this
form the sign of the Eucharistic banquest is more clearly evident and clearer expression is given to the divine
will by which the new and eternal Covenant is ratified in the blood of the Lord, as also the connection between
the eucharistic banquest and the eschatological banquet in the Kingdom of the Father.” (General Instruction
#281)
Thanksgiving: After communion, the priest and people may spend some time in silent prayer. If desired, a
hymn, psalm, or other song of praise may be sung by the entire congregation.
Prayer after Communion: The Liturgy of the Eucharist concludes with this prayer.
The Concluding Rite
During this time, we hear any important announcements for the week, take part in the final blessing, and the
dismissal is announced. The General Instruction makes no reference to a closing or recessional song or music.
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Sacred Heart Parish, Quincy • Squantum, MA
A Liturgical Lexicon
Ambo The lecturn–the reserved place of honor–from which the Scripture readings and the Exultet are
proclaimed, and from where the homily and general intercessions may occur.
Ambry A locked cabinet used to store holy oils or sacred vessels. An ambry, as in our own particular circumstance, may be a temporary place of storage for the consecrated hosts.
Altar cloth The General Instruction of the Roman Missal states that the altar is to be covered with at least
one altar cloth. (The white altar cloth, as is the funeral pall, a reminder of the white robe given at baptism. In
practical terms, the altar cloth serves as a table cloth does in our own homes.)
Basin A fairly large bowl, a pitcher of water and a towel are to be provided for washing the priest's hands at
the Preparation of the Gifts. The regular water cruet may be used in place of a separate pitcher.
Boat a small container to hold incense. It usually has a small spoon with it to transfer the incense to the
thurible.
Book of Gospels A large ceremonial edition which contains only the Gospel readings for the Sundays and
holy days of the year.
Burse A leather case used to hold a pyx.
Chalice The cup which holds the wine for consecration and communion.
Ciborium A container used to store unused consecrated hosts in the tabernacle.
Corporal A small cloth spread on the altar at the beginning of the Liturgy of the Eucharist upon which the
chalice, paten, and ciboria are placed. (In practial terms, the corpral serves as a placemat does in our own
homes.)
Credence Table A shelf to hold the cruets, basin, water pitcher, hand towels, etc. during Mass when they
are not being used.
Crismatory set Glass containers for the holy oils. Each bottle is marked to indicate the particular oil it
contains: “O.C.” for Oil of Catechumens, used in Baptism; “S.C.” for Sacred Chrism, used in the rites of Baptism and Confirmation; and “O.I.” for Oil of the Sick, used in the Anointing of the Sick.
Cruets Bottles or pitcher-like containers principally for the wine, but also for the water used in the Liturgy
of the Eucharist. Traditionally, they have come in matched pairs, usually on a small tray.
Flagon An ornamental pitcher-like container to hold wine.
Gift Table small stand located at the pew break in the middle of the church upon which are placed the
bread and wine to be carried during the preparation rite.
Hand (Finger) Towel Used by the presider to dry his hands during the Preparation of the Gifts.
2012 Extraordinary Minister of Holy Communion Handbook - rev. 11/2012
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Intinctorium A special vessel used for administering communion under both kinds by intinction, that is, by
dipping the host in the consecrated wine.
Lectionary The book containing the scriptural readings and responsories used during the Liturgy of the
Word.
Lunette A small vessel in circular form and faced with glass crystal used to hold the consecrated host upright in a monstrance.
Monstrance A vessel designed to hold and display the consecrated host when it is exposed for adoration
upon the altar or carried in procession.
Ordo a small calendar in book form providing detailed instructions, including the color of vestments for
each day's liturgy.
Pall A square piece of cloth, about 7 or 8 inches square, which may be used to cover the chalice. It may
contain several thicknesses of fabric, or may be composed of two pieces of fabric with a cardboard middle
to provide rigidity. Its use is optional. A pall also can refer to a funeral pall, the white cloth which covers a
casket during a funeral liturgy, as a reminder of the white robe given at baptism.
Paten A plate which holds the hosts or altar bread.
Presidential Chair The seat from which the priest presides over the assembly.
Purificator A cloth to purify or dry the sacred vessels. It is used during Communion from the cup to wipe
the rim after each communicant's use. (In practical terms, the purificator serves as a napkin does in our
own homes.)
Pyx A metal case in which consecrated hosts are carried to the sick. The case may range in size from that of
a pocket-watch to a small tea-cup.
Rituals The books containing the rites of Baptism, Marriage, Christian Burial, etc.
Roman Missal The book used by the presider his chair and at the altar.
Sacrarium A special sink used to wash the chalice and other sacred vessels, as well as the used purificators
and corporals. It has a drain to the ground so that the water used may flow directly into the earth. It also
is used for the disposal of holy water, holy oils, baptismal water, or anything in liquid form that has been
blessed.
Sacristy A room or a combination or rooms, usually located adjacent to the sancturary, or in newer church
buildings, near the church entrance, where the sacred vestments, vessels and all else that is necessary to
perform the liturgy are kept.
Sanctuary Lamp According to traditional usage, an oil lamp or candle is to burn constantly near the tabernacle as a sign of the honor which is shown to the Lord.
Thurible A container attatched to a metal chain for the burning of incense. It also is called a censer.
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Sacred Heart Parish, Quincy • Squantum, MA
Bibliography
Belford, William J. Special Ministers of the Eucharist. New York: Pueblo Publishing
1988 Company. 64 p.
Bishops’ Committee on the Liturgy. The Body of Christ. Washington:
1977 National Conference of Catholic Bishops. 43 p.
Champlin, Joseph M. An Important Office of Immense Love. New York: Paulist
1980 Press. 144 p.
Deiss C.S.Sp., Lucien. Spirit And Song of the New Liturgy. Cincinnati:
1976 World Library Publications, Inc. 267 p.
Fleming, Austin. Preparing for Liturgy, A Theology And Spirituality.
1985 Washington DC: The Pastoral Press. 113 p.
Huck, Gabe. Liturgy with Style and Grace. Chicago: Archdiocese Of Chicago/
1984 Liturgy Training Publications. 131 p.
International Committee on English in the Liturgy. Holy Communion and Worship
1976 of the Eucharist Outside Mass. New York: Catholic Book Publishing Co.
144 p.
Kavanagh, Aidan. Elements of Rite. New York: Pueblo Publishing Company.
1982 110 p.
Kwatera, O.S.B., Michael. The Ministry of Communion.
1983 Collegeville: The Order of St. Benedict, Inc. 47 p.
National Conference of Catholic Bishops. This Holy and Living Sacrifice: Directory
1985 for the Celebration and Reception of Communion Under Both Kinds.
Washington: United States Catholic Conference. 20 p.
Ryan, John Barry. The Eucharistic Prayer, A Study in Contemporary Liturgy.
1974 New York: Paulist Press. 210 p.
Simcoe, Mary Ann. The Liturgy Documents, A Parish Resource. Chicago:
1985 Archdiocese of Chicago/Liturgy Training Publications. 320 p.
Constitution on the Sacred Liturgy; General Instruction on the
Roman Missal; Appendix to the General Instruction for the
Dioceses of the United States; Lectionary for Mass: Introduction;
General Norms for the Liturgical Year and Calendar; Directory for Masses
with Children; Music in Catholic Worship; Liturgical Music Today;
Environment and Art in Catholic Worship
Walsh SS, Eugene A. A Theology of Celebration. Daytona Beach:
1986 Pastoral Arts Associates of North America. 21 p.
Walsh SS, Eugene A. The Ministry of the Celebrating Community. Daytona Beach:
1977 Pastoral Arts Associates of North America. 21 p.
2012 Extraordinary Minister of Holy Communion Handbook - rev. 11/2012
Page 19
Extraordinary Ministers of Holy Communion:
Ministering the Body of Christ to the Body of Christ
A Prayer for
Extraordinary Ministers
of Holy Communion
Jesus, bless these hands
you have chosen
as your tools.
Jesus, always keep us aware
and in awe
of our sacred mission.
Jesus, make us worthy
of this great ministry
we have humbly accepted.
Jesus, send us out
into the world
to distribute your love.
Prayer by
Mr. & Mrs. John Fusco • 102 Trinity Place • Hillsdale, New Jersey 07642
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Sacred Heart Parish, Quincy • Squantum, MA